Pañña Sutta

Discernment

Translated from the Pali by Thanissaro BhikkhuFor free distribution only

"Monks, these eight causes, these eight requisite conditions lead to the
acquiring of the as-yet-un-acquired discernment that is basic to the holy life,
and to the increase, plenitude, development, and culmination of that which has
already been acquired. Which eight?

"There is the case where a monk lives in apprenticeship to the Teacher
or to a respectable comrade in the holy life in whom he has established a strong
sense of conscience, fear of blame, love, and respect. This, monks, is the first
cause, the first requisite condition that leads to the acquiring of the
as-yet-un-acquired discernment that is basic to the holy life, and to the
increase, plenitude, development, and culmination of that which has already been
acquired.

"As he lives in apprenticeship under the Teacher or under a respectable
comrade in the holy life in whom he has established a strong sense of
conscience, fear of blame, love, and respect, he approaches him at the
appropriate times to ask and question him: 'What, venerable sir, is the meaning
of this statement?' He [the Teacher or the respectable comrade in the holy life]
reveals what is hidden, makes plain what is obscure, and dispels perplexity in
many kinds of perplexing things. This is the second cause, the second requisite
condition...

"Having heard the Dhamma, he the student achieves a twofold seclusion:
seclusion in body and seclusion in mind. This is the third cause, the third
requisite condition...

"He is virtuous. He dwells restrained in accordance with the Patimokkha,
consummate in his behavior and sphere of activity. He trains himself, having
undertaken the training rules, seeing danger in the slightest faults. This is
the fourth cause, the fourth requisite condition...

"He has heard much, has retained what he has heard, has stored what he
has heard. Whatever teachings are admirable in the beginning, admirable in the
middle, admirable in the end, that -- in their meaning and expression --
proclaim the holy life that is entirely complete and pure: those he has listened
to often, retained, discussed, accumulated, examined with his mind, and
well-penetrated in terms of his views. This is the fifth cause, the fifth
requisite condition...

"He keeps his persistence aroused for abandoning unskillful mental
qualities and for taking on skillful mental qualities. He is steadfast, solid in
his effort, not shirking his duties with regard to skillful mental qualities.
This is the sixth cause, the sixth requisite condition...

"When he is in the midst of the Sangha he doesn't talk on and on about a
variety of things. Either he speaks Dhamma himself or he invites another to do
so, and he feels no disdain for noble silence [the second jhana]. This is the
seventh cause, the seventh requisite condition...

"He remains focused on arising and passing away with regard to the five
aggregates: 'Such is form, such its origination, such its disappearance. Such is
feeling... Such is perception... Such are fabrications... Such is consciousness,
such its origination, such its disappearance.' This, monks, is the eighth cause,
the eighth requisite condition that leads to the acquiring of the
as-yet-un-acquired discernment that is basic to the holy life, and to the
increase, plenitude, development, and culmination of that which has already been
acquired.

"When this is the case, his comrades in the holy life hold him in
esteem: 'This venerable one lives in apprenticeship to the Teacher or to a
respectable comrade in the holy life in whom he has established a strong sense
of conscience, fear of blame, love, and respect. Surely, knowing, he knows;
seeing, he sees.' This is a factor leading to endearment, to respect, to
development, to consonance, to unification of mind.

"They say: 'As he lives in apprenticeship under the Teacher or under a
respectable comrade in the holy life in whom he has established a strong sense
of conscience, fear of blame, love, and respect, he approaches him at the
appropriate times to ask and question him: 'What, venerable sir, is the meaning
of this statement?' He [the Teacher or the respectable comrade in the holy life]
reveals what is hidden, makes plain what is obscure, and dispels perplexity in
all kinds of perplexing things. Surely, knowing, he knows; seeing, he sees.'
This is a factor leading to endearment, to respect, to development, to
consonance, to unification of mind.

"They say: 'having heard the Dhamma, he the student achieves a twofold
seclusion: seclusion in body and seclusion in mind. Surely, knowing, he knows;
seeing, he sees.' This, too, is a factor leading to endearment, to respect, to
development, to consonance, to unification of mind.

They say: 'He is virtuous. He dwells restrained in accordance with the
Patimokkha, consummate in his behavior and sphere of activity. He trains
himself, having undertaken the training rules, seeing danger in the slightest
faults. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor
leading to endearment, to respect, to development, to consonance, to unification
of mind.

"They say: 'He has heard much, has retained what he has heard, has
stored what he has heard. Whatever teachings are admirable in the beginning,
admirable in the middle, admirable in the end, that -- in their meaning and
expression -- proclaim the holy life that is entirely complete and pure: those
he has listened to often, retained, discussed, accumulated, examined with his
mind, and well-penetrated in terms of his views. Surely, knowing, he knows;
seeing, he sees.' This, too, is a factor leading to endearment, to respect, to
development, to consonance, to unification of mind.

"They say: 'He keeps his persistence aroused for abandoning unskillful
mental qualities and for taking on skillful mental qualities. He is steadfast,
solid in his effort, not shirking his duties with regard to skillful mental
qualities. Surely, knowing, he knows; seeing, he sees.' This, too, is a factor
leading to endearment, to respect, to development, to consonance, to unification
of mind.

"They say: 'When he is in the midst of the Sangha he doesn't talk on and
on about a variety of things. Either he speaks Dhamma himself or he invites
another to do so, and he feels no disdain for noble silence [the second jhana].
Surely, knowing, he knows; seeing, he sees.' This, too, is a factor leading to
endearment, to respect, to development, to consonance, to unification of mind.

"They say: 'He remains focused on arising and passing away with regard
to the five aggregates: 'Such is form, such its origination, such its
disappearance. Such is feeling... Such is perception... Such are fabrications...
Such is consciousness, such its origination, such its disappearance.' Surely,
knowing, he knows; seeing, he sees.' This, too, is a factor leading to
endearment, to respect, to development, to consonance, to unification of mind.

"These, monks, are the eight causes, the eight requisite conditions that
lead to the acquiring of the as-yet-un-acquired discernment that is basic to the
holy life, and to the increase, plenitude, development, and culmination of that
which has already been acquired."